Pura in Bali

Unlike temples in Java, temple, or temple in Bali called, is part of community life that the majority of Balinese are Hindu. Pura in Bali is a Hindu shrine. Every Hindu family has a family temple for the worship of ancestors Hyang Widhi and family, so the temples on the island of Bali in number in the thousands.

Goda Pura village. Each village generally has three main temples called Pura Pura Three or Tri Goda Goda (tri = three), ie pretending shrines Sang Hyang Widi Wasa in three manifestations of His power: Pura Desa for the worship of Brahma (the Creator), Puseh temple for the worship of Vishnu (The Preserver), and Pura Dalem to worship Lord Shiva (The Destruction). Pura Bale Agung Village is also called, because the temples are usually located in the center of the village was also used as a place to conduct a village meeting.

Goda Pura Jagat. Pura Goda is a public place of worship Ida Sang Hyang Widi Wasa in his various manifestations and also where the spirits of the ancestral worship. Included in kaetgori Goda Jagat Pura, among them, is the Pura Sad Goda (sad = six), the temples are located in six major locations in the P. Goda Bali. Sad Pura Khayangan comprising: Luhur Pura Uluwatu, Pura Zingiber zerumbet, Pura Goa Lawah, Watukaru Pura, Pura and Pura Besakih Canning Hill. Sad Pura Kahyangan joints is believed to be the spiritual center of Bali Island and is a religious activity.

In addition Sad Pura Goda, who fall into that category is the Pura Pura Jagat Dhang Goda Goda, namely the temple which was built by the spiritual leaders in the past. Most Pura Dhang Goda has strong links to Dhang Nirartha Hyang, a pedanda (Hindu priest) of the Majapahit Kingdom. In the reign of Dalem Waturenggong, around the year 1411 Saka (1489 AD), Dhang Hyang Nirartha which is also known as Dhang Hyang Dwijendra, entered Yatra (pilgrimage) around Bali, Nusa Penida and Lombok. In several places to be visited Dhang Hyang Nirartha built several temples, such as Pura Uluwatu, Pura Siwi hair, etc.

Pura Luhur. Almost every district in Bali has the Pura Luhur (sublime = high), ie pretending that his birthday is celebrated by people in a way that involves piodalan hold thousands of people. Pura Tanah Lot, Goa Lawah, and Pura Uluwatu temple is also included in the category of the sublime.
Pura Kawitan. This temple is a place of worship for the descendants of a family group or a specific character. Included in this category are: Sanggah-Pemerajan, Pratiwi, Paibon, Panti, Dadia or Dalem Dadia, Upgrading Dadia, and Pedharman. Surely history kawitan temple can not be separated from the history of the kingdoms in Bali.

Based on the inscriptions have been discovered, it can be said that history begins in Bali which was recorded the 8th century AD. Among the kings of Bali, which left many written statement that also mention the picture of the composition of government at the time were Udayana, Jayapangus, Jayasakti, and Children Wungsu. In Blanjong Inscription (913 AD) made during the reign of Sri Kesari Warmadewa used the word 'Walidwipa' which refers to an area of government in Bali.

In 1343, the kingdom of Majapahit to Bali on an expedition, led by Commander mahapati Gajah Mada and Arya Damar. At that time ruled by the kingdom of Bali, with its king Astasura Bedahulu Ratna Bumi Banten and patih Kebo Iwa. Bali successfully conquered by the Majapahit and since then Bali is part of the Majapahit Kingdom. As head of government in P. Bali Majapahit King Sri Krishna lifted Kepakisan (1350-1380 AD) located in the village near the town of Gianyar Samprangan. Government Center and then transferred to the palace in Gelgel Suwecapura, Klungkung.

During the heyday of Majapahit, Kingdom Gelgel kings ruled by the descendants of Sri Krishna Kepakisan. When experiencing the collapse of the Majapahit Kingdom Gelgel which is no longer a country still ruled by descendants of colonial Sri Krishna Kepakisan. One King Gelgel, Dalem Waturenggong (1460-1550 AD), is very famous for during his reign P. Experiencing the golden age of Bali. Dalem Waturenggong Gelgel expand the Kingdom's territory into parts of East Java, Lombok and Sumbawa.

Gelgel golden era began to fade in the reign of Dalem Bekung (1550 - 1580 AD), the eldest son of Dalem Waturenggong. During the reign of Dalem At Made (1605-1651 AD), Gelgel even lost territory and Bima Blambangan (year 1633 CE) and Lombok (1640 AD). In the year 1651, an uprising led by Gusti Agung Maruti. During the reign held by Gusti Agung Maruti, the dependencies Gelgel, such as Badung, Bangli, Buleleng, Gianyar, Jembrana, Karangsem, Mengwi and Tabanan Gelgel escape from power and form a government alone.

In 1686 the son of Dalem In Made named Dewa Agung Jambe retake power from the hands of the rebels and the central government moved to the palace in Klungkung Samarapura, but the former subordinate kingdoms Gelgel retain its independence. Klungkung king, Dewa Agung, is positioned as a spiritual leader with a degree susuhunan Bali and Lombok.

Jembrana in the year 1808 were conquered by the King of Buleleng. In 1818, Jembrana successfully recaptured by the former King of Jembrana, but in 1821 the kingdom was again conquered by the King of Buleleng. Until the late 18th century, Bali was split into eight kingdoms, namely: Badung, Bangli, Buleleng, Gianyar, Karangsem, Klungkung, and Tabanan Mengwi. These small kingdoms which underlies the distribution of areas of government as the districts in Bali now.

Pura Swagina. This temple is a place of worship for community groups with a particular profession or livelihood. For example, Pura is pretending to throw the vendors, Pura Subak for farmer groups, etc..

READ MORE...

Temples in East Java

In the early 10th century AD, exactly 929 years AD, the central government in Java moved to East Java. Mpu Sindok, descendants of the Mataram Hindu kings, founded a kingdom in East Java with the central government in Watugaluh, estimated location is in Jombang area. Mpu Sindok replaced by her daughter, Sri Isyana Tunggawijaya, so the kings hereinafter referred to as Isyana Dynasty. Queen's grandson Isyana Tunggawijaya, Mahendratta, married to King Bali, Udayana, and has a son Airlangga. Airlangga descendant kings ordered the construction of this most temples in East Java, although there are also temples that have been built in earlier periods, such as the Temple Badhut in Malang.

In Dinoyo Inscription (760 AD) mentioned about the existence of which is located in the Kingdom Kanjuruhan Dinoyo, Malang, who is believed to have strong links with the construction of a Hindu temple called the Temple Badhut. Unless Temple and the Temple Songgoriti Badhut in Batu, Malang, making large-scale stone building in the newly emerging again in the reign of Airlangga, for example the construction of bathing in the Hemisphere and the Temple Mount Jalatunda Guarantee.

Temples in East Java has different characteristics to those in Central Java and Yogyakarta. In East Java was not found to be large or wide temples, such as Borobudur, Prambanan or Sewu in Central Java. The only temple that occupies a rather complex area of the ruins were in Blitar. However, other temples in East Java are generally more artistic. Place mat or foot-shaped generally higher and storied hall. To get to the main building of the temple, people must cross the storied corridors connected by stairs.

Body building temples in East Java are generally slender with a smaller rise to the top roof and top of cube-shaped roof. Use of makara in the side entrance was replaced with a statue or a carved dragon. The contrast is also seen in relief. Relief at the temples of East Java which are carved with shallow carving technique (thin) and symbolic style. Objects and characters depicted elevation depicted generally taken from traditional performance stories.

Hindu temples in East Java are generally decorated with reliefs or statues relating to the Trinity, three gods in Hinduism, or associated with Shiva, for example: Durga, Ganesh, and Agastya. Shape and decoration associated with the Hindu teachings are often presented along with figures and decoration associated with Buddhism, particularly Buddhist Tantrayana. Another unique feature of the temples in East Java is the traditional performance stories featuring reliefs.

Development time frame temples in East Java is longer than that took place in Central Java, which only ranged between 200-300 years old. wake up temples in eastern Java is still ongoing until the 15th century. The temples are built during the Majapahit Kingdom generally use basic ingredients of red brick decorated with more sketchy.Certain temple that was built at the end of the reign of the Majapahit Kingdom assessed by anthropologists reflect the "rebellion" that arise due to public distrust and dissatisfaction against the state in his time of chaos and also as a result of concerns for the emergence of a new culture. Movement characteristics are: 1) There is a mystical ceremonies, magical generally implemented in secret; 2) Showing savior figure; 3) The figures are believed to be the defender of justice; 4) The emergence of communities that isolate themselves, generally to the area- mountain areas; and 5) re Showing culture 'old' as a form of longing for a past golden age. These characteristics are found, among other things, the Temple and the Temple fellowship Cetha.

In the 13th century Majapahit Empire began to recede fallen along with the advent of Islam on Java. In those days many sacred buildings related to Hinduism and Buddhism eventually abandoned and forgotten by most of the people who embraced Islam had changed. As a result, the temple was started for all team abandoned the ground and overgrown with bushes. When later in the surrounding area developed into a residential area, the situation becomes even worse. The walls of the temple was dismantled and taken away the stone for the foundation of the house or street speakers, while the crushed red brick to be used as a red cement. A number of ornate stone carvings and statues taken by Cinder Cinder-estate to display in the courtyard factories or housing accommodation owned plantations.

Information on temples in East Java are generally sourced from the land of the Book written by mpu Prapanca (1365) and written by mpu Pararaton Sedah (1481), as well as from various inscriptions and writings in the temple in question. In the Indonesian archaeological discourse, there is two shades shades enshrinement namely Central Java (50-10 centuries AD) and mannerism, East Java (11-15 century AD), where each has a different style and characteristics. Central Java patterned temples generally have body fat, vertical dimension with the geometric center of the temple located in the middle, while the East Javanese style slender, horizontal terraces with the most sacred part lies behind.

Different premises of Central Java's temples, other than as a monument to the temple in East Java also allegedly served as a pendarmaan and pengabadian king who had died. Pendarmaan temple is a place where, among other things, to the King Wisnuwardhana Candi Jago, Candi Candi Jawi and Singasari for King Kertanegara, Temple Hayamwuruk Ngetos for King, Candi Kidal for King Anusapati, Temple Bajangratu for King Jayanegara, Temple Jalatunda to King Udayana, Baths Hemisphere for King Airlangga, Temple Rimbi to Queen Tribhuanatunggadewi, Temple Surawana for Bre Wengker, and temples Tegawangi for Bre Matahun or Rajasanegara. In the Java philosophy of the temple also functions as a place Ruwatan king who had died so sacred and can return back to being a god incarnate. This confidence is closely related to the concept of "god king" growing strong in Java, while at the same time. Ruwatan function characterized by the existence at the foot of the temple reliefs depicting legends and stories containing moral messages, such as those found at Candi Jago, Surawana, Tigawangi, and Jawi.

Temples in East Java, the number reached tens, general construction has strong links with Singasari Kingdom and Majapahit Kingdom. Not all temples contained in this web site. Still many temples, particularly the small temples that have not been covered, including: bacem, Bara, Baby, Besuki, strips, Dadi, Domasan, Pictures, Images Wetan, Gayatri, Gentong (in restoration), Indrakila, Jabung, Jimbe, Kalicilik , Kedaton Kotes, Wardrobe, Village Chief, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, Well, Lawang Watu, and Watugede.

READ MORE...

Temples in Central Java and Yogyakarta

In the 7th century until the early 8th century, Central Java, there is a Hindu kingdom called Kalinga. At the end of the first half of the 8th century, it is estimated th. 732 M, King Sanjaya change the name of Kalinga to Mataram. Later Mataram was ruled by the descendants of Sanjaya (Wangsa Sanjaya). During the reign of King Sanjaya, is estimated to have been built Shiva temples in Dieng mountains.
At the end of the reign of King Sanjaya, who came from King Syailendra Sriwijaya (in Palembang), which overran the southern region in Central Java. Hindu Mataram power pushed to the north of Central Java.

Government Syailendra Buddhist king was followed by his offspring, Wangsa Syailendra. Thus, for more than a century, the years 750-850 AD, Central Java, is controlled by the two governments, ie governments Hindu Sanjaya Dynasty and Dynasty Syailendra that embraces the Buddhist Mahayana religion. In this period most temples in Central Java built. Therefore, the temples in the northern part of Central Java in general is of Hindu temples, while in the south are Buddhist temples. Second Dynasty which ruled in Central Java is finally united through marriage Rakai Pikatan (838-851 AD) with Pramodawardhani, Son of the House of Sovereigns Samarattungga Syailendra.

Temples in Central Java are generally facing the East, was built using rock andesite. The temple building and fat-bodied generally located in the center of the court. Between the legs and body of the temple there is a fairly wide hallway, which serves as a place to do a 'pradaksina'. On the threshold of the room and there are niches headdress Kala (Kalamakara) without the lower jaw. Forms the roof of the temple in central Java are generally broad with a peak or a stupa-shaped gem. Repeatability of the roof appears clearly.

In addition to the location and form of buildings, temples central Java has a special characteristic in terms of relief, namely Inscription in, the objects depicted in relief with figures Front naturalist forward. Boundary between one scene with another scene does not look real and there are fields left blank. Kalpataru tree is considered a sacred tree that grew out of a round-shaped object found in many temples of central Java.

Temples in Central Java and Yogyakarta, the number reached tens, general construction has strong links with the Hindu Kingdom of Mataram, both under government and Wangsa Wangsa Sanjaya Syailendra. Not all temples contained in this web site. Still many temples, particularly the small temples that have not been covered, including: Abang, Asu, Bogem, Bugisan, Candireja, Dawungsari, Dengok, Gampingan, Gatak, Gondang, Cave Sentana, Gunungsari, Gunungwukir (Canggal), Ijo, Kelurak, Marundan, Peacock, Miri, Morangan, emergence, Ngawen, Payak, Pendem, Pringapus, Retno, Sakaliman, Sojiwan, Umbul and Watugudig.

READ MORE...

Temple in West Java

History of a temple in Indonesia is inseparable from the history of an empire, because the construction of a temple in the past was on the orders of a king or head of government that controls the area where the temple is located. Centuries, since the Dutch colonial period, almost no buildings of ancient relics found in West Java. Relics of the past who made a foothold in an attempt to explain in coherent history of the kingdoms in West Java, particularly Hindu and Buddhist kingdoms, during this form of inscriptions found in several places and ancient books, such as Jawadwipa Library, Library Rajyarajya i Bhumi Nusantara and Chu-fan-chi written by Chau Ju-kua (1178-1225) which is a record (book) is a description on the China Sunda.

One of these is the inscription prasati Interpreter Estuary Sand Pangambat or inscription (Saka 458 or 536 AD) found in the Sand Muara, Bogor explained about the refund of state government to the King of Sunda. Another inscription is a relic Elephant King Inscription Purnawarman palms which are also found in the Sand Estuary, which includes palm images of elephants and a description that describes a pair of foot trail is the property belongs to the ruler Tarumanagara elephant.

Ciaruteun inscriptions found in S. Ciaruteun, about 100 m from the estuary S. Cirateun to S. Cisadane and is a few hundred yards from where the discovery of inscriptions Pangambat Savior. Inscription Ciaruteun load images trace a pair of legs and written in Sanskrit language Palawa letter explaining that it belonged to trace your feet that controls the King Purnawarman Tarumanagara. According to information contained in the Library Rajyarajya i Bhumi Nusantara, King Purnawarman Tarumanegara ruled in 395-434 AD Coffee Kebon Inscription (942 AD) found in the former coffee plantation owned by Jonathan Rig in Ciampea, also not far from the discovery of inscriptions Pangambat Interpreter. An inscription was also found at the top of the Mount Koleangkak, Gintung Sand Village, Sub Leuwiliang. This inscription also includes a pair of foot picture and caption that these feet belong to the reign of King Purnawarman Taruma. There are still many other inscriptions that can be used as a source of information on the history of the kingdoms in West Java, such as the inscription Citatih (Cibadak, 1030 M), Inscription Cidanghiang (Lebak), and the inscription of Guava (bear; west of Bogor).

Based on the information in the stele and the books that exist, it is known that the kingdom was founded Rajadirajaguru Taruma Jayasingawarman in the year 358 AD The king died in 382 and was succeeded by his son, Dharmayawarman (382-395 AD). King is the next Tarumanegara Purnawarman (395-434 AD), who built a new royal capital, Sundapura, in the year 397 AD Kingdom Tarumanagara only 12 people suffered during the reign of the king. King Tarumanagara last, Linggawarman, replaced by-law in the year 669 AD

Pangambat inscriptions that describe the return of the Savior to the King reign in 536 AD created the Sunda, namely on Suryawarman reign (535-561 AD), King Tarumanagara to-7. In Library Jawadwipa mentioned that in Candrawarman reign (515-535 AD), father Suryawarman, many local authorities who receive back the power of government over the area as a reward for his loyalty to the Tarumanagara, like the handover of power by Suryawarman back. The return of these powers is an indication that Sundapura, which was originally a Tarumanagara capital, has changed its status into an empire. Thus, the central government Tarumanagara undergoes a displacement to another place.

In the year 670 AD, was split into two kingdoms Tarumanagara bounded by S. Citarum, namely the Kingdom of Sunda and the Kingdom Galuh. The kings who reigned in the Kingdom of Sunda is a descendant of Maharaja Tarusbawa, daughter of King Linggawarman. Tarusbawa king, who ruled the kingdom of Sunda until the year 723 AD, founded a new royal capital in a rural area near the Upper Cipakancilan.

In the year 732 AD King Tarusbawa replaced the title of King of Sunda King Harisdarma II. Raja Sunda-law of King II, who also conquered the kingdom Galuh Tarusbawa later and better known by the name of King Sanjaya. As heirs Kalinga Kalinga he later became the ruler of the North, called the Hindu Mataram, in Central Java, in the year 732 AD Power in West Java handed to his son, Rakai Panaraban. Son of King Sanjaya others, Rakai Panangkaran inherit power in the Hindu kingdom of Mataram.

Only about thirty years found some historical sites such as ruins of ancient buildings in several places in West Java. These findings include: Temple in Kampung Bojongmenje Bojongmenje, Cangkuang Village, Rancaekek district, Bandung regency (found on August 18, 2002); Temple Temple or Temple Ronggeng Pamarican Pamarican in District, County Ciamis (discovered in 1977); temple complex Batujaya in District Cibuaya Batujaya and in Karawang regency, as well as at the Village Temple Cangkuang Cangkuang, Leles Garut District. Although so far could not be ascertained when and by whom these temples was built, but the discovery of ruins of ancient buildings are new facts that can be used to reveal the history of kingdoms in West Java.

READ MORE...

Temples in Sumatra

The temple on the island of Sumatra, not as much as there is in Java. Most temples in Sumatra is located at a location far enough away from town, so not many tourists who visit there. Most of the temples of Sumatra, which has been known to exist, located in the province of North Sumatra, especially in the District Mandailing Natal and South Tapanuli. Very little information is known about the existence of such temples. In addition, the temple site is generally quite far from town, so not many people know of its existence or visit there.

In Simangambat near Siabu, North Sumatra, for example, there are ruins of Shiva temples. Presumably the temple was built in the 8th century. To learn more about the ruins of this temple is still necessary to study and excavation.
Other areas in North Sumatra are known to have a lot of temples is Padang Lawas area which includes the Sub Sipirok, Sibuhuan, Sosopan, Sosa and Alternating Padang. In this area there are dozens of ruins of Hindu temples all of which are located not far from the creek. Most are in District Alternating Padang. Not much is known about the ruins of the Temple. Presumably the temples are built in the reign of the kingdom Panei in 11th century AD

Among the temples in the region of Padang Lawas, the best known is the Temple which is located in the village Bahal Bahal. This temple has been known to exist since the Dutch era. The Dutch government called it Temple Portibi (portibi in Batak language word meaning in this world). Bahal Temple complex in the temple there are three buildings that have been renovated, namely Candi Bahal First, Bahal Bahal II and III. These three temples are located on one straight line. Although has undergone restoration, many parts of the temple which was not found again and should be replaced with brick. Other temples in this region, which have had restoration is Sipamutung Temple. This is the enshrinement of the temple complex is quite large and consists of several buildings, but almost no information that could have been written about this temple.

Muaro In Jambi, Jambi province, there are also several temples, among which are Astano Temple, Temple and Temple High Gumpung, new Twins Temple, Temple Gedong, Kedaton Temple, and Temple City Mahligai. Form of temple building and the remaining articles were found Muaro historic Jambi show that this building background of Hinduism and is expected to be built at the abat-4 up to the 5th M.


The temple was quite large and famous temple of Muara Takus Sumatra is located in Riau Province, precisely in the village of Muara Takus, District Thirteen Koto Kampar regency. Near the upper reaches, the river forked into Sungai Kampar Kampar Kanan and Kampar Kiri. On the edge location of Stream Kampar Right village of Muara Takus this. The temple building Takus Estuary is mainly made of red bricks. Unlike the other temple ruins found in North Sumatra, Muara Takus Temple is a Buddhist temple. The existence of the temple allegedly has strong links with the Kingdom of Sriwijaya and can also be used as an indication that the Estuary Takus never functioned as a port of the vessel. This is possibly because people Sriwijaya is a tough sailors who could navigate the Kampar River far upstream. Based on the record the I-Ching, who estimates that there Takus Estuary area is not the capital of Sriwijaya or at least as a port city that was once a center of Buddhist learning, a place of knowledge of travelers from China, India and other nations.

READ MORE...

Temple

The word "temple" refers to various forms and functions of buildings, among others, four of worship, religious teaching centers, where the ashes to save the king, a place of worship or place of deity dwells, petirtaan (baths) and the gate. Although a variety of functions, general functions of the temple can not be separated from religious activities, especially Hinduism and Buddhism, in the past. Therefore, the development history of the temple is very closely related to the history of empires and the development of Hinduism and Buddhism in Indonesia, since the 5th century until the 14th century.

Because sjaran Hindus and Buddhists from countries India, the temple got a lot of Indian influence in various aspects, such as: construction techniques, styles of architecture, decoration, and so forth. Nevertheless, the influence of local culture and natural conditions were very strong, so the architecture of the temple, Indonesia has its own character, both in the use of materials, construction technique or pattern decor. The walls of the temple is usually given in the form of relief decoration that contains teachings or stories.

Manasara mentioned in the book that forms a basic knowledge of art temple gate buildings, namely building located at the entrance to or exit from a place, land, or territory. Arch itself can serve as a guide or as a border gate, located on the boundary wall of a particular building complex. Gopuram has important functions in a complex of buildings, so the arch is also nencerminkan majesty of the building restrictions. The second difference lies in the office building. The temple has a closed room while the room is a hallway in the arch that serves as the exit-entry.

A few religious books in India, for example Prakasa Manasara and SIPA, which includes gate making rule upheld by the artists of buildings in India. The artists at that time believed that the regulations contained in the religious scriptures are sacred and magical. They believe that creating a true and beautiful buildings have separate meanings for the creators and rulers who ordered the building. The buildings are built properly and beautiful will bring prosperity and happiness to society. Confidence makes the artists who will create a gateway to the preparation and planning, both religious and technical.

One of the most important part in the technical design of the sketch is correct, because with the right sketch of the building will be generated as expected of the artist. Making sketches of buildings should be based on rules and specific requirements, related to the shape, size, and its layout. If in the manufacture of building deviations from the provisions of religious books would result in great hardship for the manufacturer and the surrounding community. That means that the provisions in the religious books can not be changed by arbitrarily. However, a culture, including art building, can not be separated from the influence of natural conditions and local culture, and the influence of time. In addition, each artist has a different imagination and creativity.

Until now, there are many temples is found in various parts of Indonesia, especially in Sumatra, Java, and Bali. Although most of them in ruins, but not least the still intact and even still be used to perform religious ceremonies. As a result of human culture, the beauty and elegance of the temple gives an idea of the greatness of the kingdoms in the past.

Hindu temples in Indonesia are generally built by the king during his lifetime. Statue of god, like God Vishnu, Brahma, Goddess Tara, the goddess Durga, who are placed in temples made by many as the embodiment of their ancestors. Even sometimes the relevant history of the king mentioned in the inscription that the temple offerings. Unlike Hindu temples, Buddhist temples are generally constructed as a form of devotion to religion and to obtain a reward. Buddhism is reflected in the temples in Central Java is the Mahayana Buddhism, which was adopted by Buddhists in Indonesia until recently. Unlike adopted Hinayana Buddhism in Myanmar and Thailand.

In this web site, description of the temple in Indonesia are grouped into: the temple in Central Java and Yogyakarta, the temple in East Java, Bali's temples and temple in Sumatra. Although in the present Central Java and Yogyakarta provinces represent two distinct, but historically these areas can be said under the authority of the Hindu Kingdom of Mataram, a very big role in the construction of temples in these two provinces. Grouping the temples in Central Java and Yogyakarta based on the current administrative region is difficult, however, based on characteristics, these temples can be grouped in temples in the northern region and the temples in the southern region.

The temples are located in the northern regions, which are generally built by the House of Sanjaya, a Hindu temple in the form of building a simple, unadorned shelf, and built in groups but each stands alone and is situated irregularly irregular. Included in this group, including: Candi Candi Dieng and Gedongsanga. The temple in the southern region, which is generally built by the House of Syailendra, a Buddhist temple with a beautiful building form and loaded with ornaments. The temple in the northern region is generally built in groups with the same pattern, namely the main temple is located in the center surrounded by rows of chapel. Included in this group, among them: Prambanan Temple, Mendut, Temple Kalasan Sewu, and Borobudur.

The temples in East Java are generally younger than those found in Central Java and Yogyakarta, because construction is done under the rule of the successor kingdoms of the Hindu Mataram kingdom, like the Kingdom KAHURIPAN, Singasari, Kediri and Majapahit. Basic materials, building styles, style and story content reliefs in the temples of East Java is very diverse, depending on their future development. For example, the temples built during the kingdom Singasari generally made of andesite and colored by the teachings Tantrayana (Hindu-Buddhist), while those built during the Majapahit Kingdom is generally made from red brick and more colored by Buddhism.

The temples in Bali is a Hindu temple and is generally most still used for the implementation of the religious ceremony until today. On the island of Sumatra, there are two Buddhist temples that are still found, namely Portibi in North Sumatra province and Candi Muara Takus in Riau Province.

Most temples in Indonesia was found and restored at the beginning of the 20th century. On June 14, 1913, the Dutch colonial government established the so-called archeological body Oudheidkundige Dienst (commonly abbreviated as OD), so the handling of the temples in Indonesia became more intensive. This web site is planned to contain a description of all existing temples in Indonesia, but currently not all the temples be covered.

READ MORE...